1. With the incarnation of the Word of God, the history of prayer knows a decisive turning point. In Jesus Christ, heaven and earth touch each other, God is reconciled with humanity, the dialogue between the creature and his Creator is fully restored. Jesus is the definitive proposal of the Father's love and, at the same time, man's full and irrevocable response to divine expectations. He, the Incarnate Word, is therefore the only Mediator who presents to God the Father every sincere prayer that rises from the human heart. The question, which the first disciples addressed to Jesus, thus also becomes our question: "Lord, teach us to pray!" (Lk 11:1). 

2. As to them, so also to us Jesus "teaches". He does so first of all by example. How can we fail to recall the touching prayer with which He addresses the Father already in the first moment of the incarnation? "Entering the world, he says: You wanted neither sacrifice nor offering, a body instead you have prepared for me . . . Then I said: Behold I come - for of me it is written in the scroll of the book - to do, O God, thy will" (Heb 10:5). Subsequently, there is no important moment in Christ's life that is not accompanied by prayer. At the beginning of his public mission, the Holy Spirit descends upon him while "having received baptism, he stood praying" (Lk 3:21 f). From the evangelist Mark, we know that when he started preaching in Galilee, Jesus "got up in the morning when it was still dark and went out of the house and withdrew to a deserted place and prayed" (Mk 1:35). Before the election of the apostles "he went up on the mountain to pray and spent the night in prayer" (Lk 6:12). Before the promise of the primacy to Peter, Jesus, according to Luke's account, "was in a secluded place praying" (Lk 9:18). Even at the moment of the transfiguration, when on the mountain his glory radiated before darkness fell on Calvary, Jesus prayed (cf. Lk 9:28-29). Particularly revealing is the prayer in which, during the Last Supper, Jesus poured out towards the Father his sentiments of love, praise, supplication, and trusting abandonment (cf. Jn 17). They are the same sentiments that resurface in the Garden of Gethsemane (cf. Mt 26:39. 42) and on the cross (cf. Lk 23:46), from the height of which He offers us the example of that last, touching invocation: "Father, forgive them, for they know not what they do" (Lk 23:34). 

3. Jesus also teaches us to pray with his word. To emphasise the "need to pray always, without tiring", He tells the parable of the unjust judge and the widow (cf. Lk 18:1-5). He then recommends: "Watch and pray, lest you fall into temptation. The spirit is ready, but the flesh is weak" (Mt 26:41). And he insists: "Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you; for whoever asks receives, and whoever seeks finds, and to him who knocks it will be opened" (Mt 7:7-8). 

To the disciples, desirous of concrete guidance, Jesus then teaches the sublime formula of the Our Father (Mt 6:9-13; Lk 11:2-4), which was to become the typical prayer of the Christian community down the centuries. Tertullian already described it as "breviarium totius evangelii", "a compendium of the whole Gospel" (De oratione, 1). In it Jesus delivers the essence of his message. Whoever consciously recites the Our Father "commits himself" to the Gospel: he cannot in fact fail to accept the consequences for his own life deriving from the Gospel message, of which the "Lord's Prayer" is the most authentic expression.

[Pope John Paul II, General Audience 23 September 1992]